Abstract:

Several common genetic variations have been associated with type 2 diabetes, but the exact disease mechanisms are still poorly elucidated. Using congenic strains from the diabetic Goto-Kakizaki rat, we identified a 1.4-megabase genomic locus that was linked to impaired insulin granule docking at the plasma membrane and reduced β cell exocytosis. In this locus, Adra2a, encoding the alpha2A-adrenergic receptor [alpha(2A)AR], was significantly overexpressed. Alpha(2A)AR mediates adrenergic suppression of insulin secretion. Pharmacological receptor antagonism, silencing of receptor expression, or blockade of downstream effectors rescued insulin secretion in congenic islets. Furthermore, we identified a single-nucleotide polymorphism in the human ADRA2A gene for which risk allele carriers exhibited overexpression of alpha(2A)AR, reduced insulin secretion, and increased type 2 diabetes risk. Human pancreatic islets from risk allele carriers exhibited reduced granule docking and secreted less insulin in response to glucose; both effects were counteracted by pharmacological alpha(2A)AR antagonists.

In the present moment of cultural and political transition, one question seems to become the center of most other societal and civilizational questions: will the basic self-perception of the human being change under the influence of the new “neurotechnologies” and its accompanying ideologies like “Human enhancement” and “Transhumanism”? And if yes, how? Applied consciousness research is currently one-sidedly understood as brain research, and it is carried out mainly by the Natural Sciences under the influence of the “Economic–Technological Complex” and its relatively narrow interests. With its paradigmatic materialism determining the cultural spread of its temporary findings, it is already modifying our imaginary about what a human being is, what its rational self-determination can be, and how a “good society” can work. What is at stake with the change related to the findings of the new “consciousness technologies” is not only the principal socio-philosophical status of the human “self” or “I”, but also the related concepts of humanism, open societies, individualism and rationality. Thus, the new neurotechnologies and their “neurophilosophies” are currently in the process of profoundly influencing the very basics of our cultural self-understanding, grown over centuries. This article discusses some of the implications of this development within the greater picture of the current “global mindset change”.

This article analyzes the role and the status of medicine within the “post-modern” culture(s) of the West. As we know, culture is a major factor that influences the perception, the interpretation, and the expectations toward medicine, medical institutions, medical politics, and the persons involved with them. When culture changes, the social construct called “medicine” changes. Today, the Western condition of “post-modernity” finds itself in a process of rapid change due to the “global systemic shift” that is manifesting since a couple of years within all four main systemic logics and discoursive patterns of Western societies: in culture, religion, politics, and economics. In this situation, the article tries to elaborate on crucial questions about how a contemporary social philosophy of medicine can be delineated within the current “global systemic shift” and what some consequences and perspectives could be. It pleas for an integrative philosophy of medicine which has to strive to re-integrate the “(de) constructivist” patterns of “nominalistic” post-modern thought (dedicated primarily to freedom and equality) with the “idealistic” patterns of “realistic” neo-humanism (dedicated primarily to the “essence” of human dignity and the possibility of intersubjective morality). Only the institution of a balanced “subjective-objective” paradigm can ensure medicine its appropriate place, role, and status within our rapidly changing society.